Jaina Concordance And Bhasya Concordance

Author(s): K Bruhn, C B Tripathi
Publisher: K Bruhn, C B Tripathi

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Jaina Concordance and Bhāşya Concordance
and aha. We may even go one step further and visualize the possibility of a standardization which removes stylistic variants (e.g. jahä versus tahā, both serving as connectives). Standardization is never a simple undertaking. We have, therefore, to distinguish between its actual execution under certain conditions and the general observation that there are means to remove the effect of artificial separations brought about by a mechanical alphabetical arrangement.--In principle, we ought to distinguish standardization from the possibility to trace parallels by a system of operations adapted to the character of the material (e.g. replacing the initial word by a substitute, transposing the first two words, and so on). This is a time-consuming process to be reserved for special situations.
The observations under (s) have explained to some extent-further reasons could be added-why arrangement on a verse basis (p. 73 above) is on the whole sufficient. It would of course be difficult to locate with the help of the Jaina Concordance in a short time a considerable number of more or less disconnected verses. But this 'is a hypothetical situation which does not warrant the prohibitive investment of time and money required already in the case of an extension of the verse basis to a half-verse basis.-Observations conducted along lines similar to those guiding our discussion in paragraphs 2-4 are found in Mme Caillat's monograph Candávejjhaya (Paris 1971) on pp. 39-56.
The concordance will no doubt throw light on the words concerned by tracing the great number of internal parallels. It will be possible to publish partial concordances in book-form (see below), to prepare new editions of Niryuktis and Bhāșyas (with more or less complete references to verse parallels), and to study the character of the verse material in one of the prose commentaries. But apart from this it seems desirable to promote in a general manner an understanding of the works under consideration. Amongst the left papers of Muni Punyavijaya was a transcript of the Pañcakalpa-Bhāṣya, and this was very kindly placed at our disposal by Pt. Dalsukh Malvania, the then Director of the L. D. Institute of Indology, Ahmedabad. Although it is in principle not possible for us to edit or even transcribe unpublished works for the purpose of the concordance, we felt that this was an exceptional situation and a chance which should not be missed. I (Tripathi) have therefore prepared an edition based on Muni Punyavijaya's transcript. (At the same time the verses were incorporated into the Jaina Concordance in the form in which they appear in the transcript). The Pañcakalpa-Bhāșya comprises 2666 verses and has the form of a well arranged compendium which is possibly better suited to introduce the student into Bhāşyas on monastic discipline than many other works. An independent "Pañcakalpasūtra" does not and probably never did exist. The Pañcakalpabhāșya has been published in 1977 (Indologia Berolinensis 5). Considerable pains have been taken to indicate the internal organization of the work by an elaborate system of intercalated titles (see. pp. 2–4 of the Introduction). Aids of such character are indispensable in the case of Niryuktis and Bhāşyas. The part